In the oldest Roman sacramentaries, however, nothing is found relating to the blessing and procession of palms, but the ritual for them is minutely described in the Ordos, xii. c. 9 (of Cencio Savelli), and xv. c. 53 et seq. These clearly belong to the Middle Ages. The first trace of the practice of holding palm-branches during divine service, as far as the rituals of the Roman Church are concerned, is found in the later recension of the Gregorian sacramentary used in Gaul in the ninth and tenth centuries. Among the prayers for the day is found one for the blessing, not of the palms, but of those who carried them. In the Gelasian and Gregorian sacramentaries, the Sunday is at any rate called Dominica in Palmas, but only in the title. It seems as if people were satisfied at first with holding palms during the Mass, and that the palm procession only took shape later. In the Gotho-Gallican missal, the Sunday has no special name and no mention is made of palms. On the other hand, the name appears in the lectionaries of Silos and Luxeuil. Everything points to the blessing of the palms, and, probably, also the procession, having become customary in the second half of the ninth century.[131] Isidore of Seville[132] is familiar with the name dies palmarum, but not with the procession. Amalarius,[133] on the contrary, mentions the custom of carrying palm branches through the church and of shouting Hosanna.
There was, however, a rite, universally observed on Palm Sunday, which had reference to the administration of baptism. As is well known, the catechumens in primitive times were instructed in Christian doctrine during Lent, and even for a longer period. The instruction of catechumens and the solemn administration of baptism took place only once a year. The former began eight weeks before Easter, and ended with the baptism which was administered on Easter Eve. The concluding part of this course of instruction was composed of the so-called mystagogical instructions treating of the sacrifice of the Mass, and the three sacraments of baptism, confirmation, and the Holy Eucharist. The words of the Creed, so the disciplina arcani enjoined, were the last, not the first thing to be imparted. The catechumens learnt the Creed for the first time on Palm Sunday. This was the custom in Spain,[134] Gaul,[135] Milan,[136] probably also in Rome. There seems, however, to have been divergences as to the choice of the day, for it was necessary, at any rate in Gaul, to enjoin uniformity, since the Synod of Agde (506) prescribes in its thirteenth canon: In every diocese, the Creed shall be imparted in church to the catechumens on one and the same day, i.e. eight days before Easter Sunday. This ceremony was called the traditio symboli.
The manner in which this was done is fully described in the Gelasian sacramentary, although at that date the catechumenate, strictly speaking, no longer existed. After some introductory remarks from the priest, an acolyte rehearsed the Creed to the candidates for baptism, who were exhorted to impress it on their minds and hearts.[137] The rite, at all events, was the same as in earlier times. In the Gregorian sacramentary these practices are already omitted. A similar practice was followed with regard to the Our Father. It was first taught verbatim to the baptised after their baptism.[138] This ceremony formed the chief characteristic of the Sunday next before Easter, in service-books in which the name Palm Sunday was as yet unknown. Accordingly, in the Gallican missal the Mass for the day is called, Missa in Traditio Symboli.
During the Middle Ages, in various places, and especially in Germany, Christ’s entry into Jerusalem was represented in a somewhat naïve manner by carrying round in the procession a wooden figure representing the Saviour seated on an ass. Afterwards it was brought into the Church and placed in a conspicuous position. While suitable hymns were being sung, the clergy and people venerated it on their knees, and there it remained for the rest of the day. Figures of the so-called “Palmesel” are still numerous in museums, as, for example, at Basel, Zurich, Munich, Nürnberg, etc.
Maundy Thursday
The fifth day of Holy Week, the day on which Christ partook of the last Passover with His disciples and instituted the memorial of His Passion, is generally called Cœna Domini in service-books. The Greeks, however, call it merely ἡ ἁγία καὶ μεγάλη πέμπτη, the Great and Holy Thursday.
In the Calendar of Polemius Silvius is found, under the 24th March, the remarkable note Natalis Calicis. This is owing to the fact that at that period the 25th March was regarded as the day of Christ’s death, and the 27th as the day of His resurrection. The day of the institution of the Holy Eucharist and of the Sacrifice of the Mass was not passed over in even such an imperfect list of the Church’s festivals as that contained in this Calendar. The day had something of a festival character belonging to itself. Indeed, among the Copts it appears as a regular festival.
The name Natalis Calicis seems to have been common in southern and western Gaul, for it is found in Avitus of Vienne, and in Eligius of Noyon, in the sixth and seventh centuries. The same writers mark the day as a festival, sollemnitas, on which those who had been put to public penance were everywhere received back into the Church, and on which the Chrism was consecrated.[139]
The most unlikely of the many attempts to explain the German name for the day is that which connects it with St Luke xxiii. 31, and makes the name, Green Thursday, signify that the withered branches, sinners, by their reception again into the bosom of the Church once more grow green.[140] Apart from the fact that this interpretation is far-fetched, it savours too much of the study to have ever given rise to the name among the common people. The fact is that red vestments were worn at the reception of the penitents on Maundy Thursday, but green vestments at the Mass, and this gave rise to the name.[141] The older service-books, however, drawn up before liturgical colours had been introduced and their use had become regulated, do not specify the colour for the vestments, but content themselves with prescribing the use of festal vestments (vestes sollemniores) in general. Later on, the Roman custom of wearing white vestments on this day became general.[142]
It was only to be expected that the Church should keep with special solemnity the day on which Christ had celebrated the last passover with His apostles, and had instituted the mystery of His Body and Blood. In fact, Holy Saturday alone of the days of Holy Week can vie with it in this respect. It frequently ranks as a Church festival, and is expressly called a sollemnitas.[143]